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Saint Antony was first of all an Augustinian monk, but he was so impressed by the martyrdom of five Franciscans who had been spreading the faith in Morocco that he became a Franciscan friar himself, so that he could preach the gospel in Africa too. Illness obliged him to leave Morocco, and a storm then drove his ship to Sicily, so that he found himself taking part in the General Chapter of the Franciscans in 1221, where he met Saint Francis of Assisi himself. His preaching career then took him to northern Italy and southern France, then a stronghold of the Albigensian heresy. Later he returned to Italy, to Padua, where he was an outstanding preacher and the first Franciscan theologian. His sermons are full of gentleness, but he reproved the wicked with fearless severity – especially backsliding clergy and the oppressors of the weak.

His shrine is a centre of pilgrimage, and he is also the patron saint of the lost and found.

White is the colour of heaven. Liturgically, it is used to celebrate feasts of the Lord; Christmas and Easter, the great seasons of the Lord; and the saints. Not that you will always see white in church, because if something more splendid, such as gold, is available, that can and should be used instead. We are, after all, celebrating.

In the earliest centuries all vestments were white – the white of baptismal purity and of the robes worn by the armies of the redeemed in the Apocalypse, washed white in the blood of the Lamb. As the Church grew secure enough to be able to plan her liturgy, she began to use colour so that our sense of sight could deepen our experience of the mysteries of salvation, just as incense recruits our sense of smell and music that of hearing. Over the centuries various schemes of colour for feasts and seasons were worked out, and it is only as late as the 19th century that they were harmonized into their present form.

My brothers, you were called, as you know, to liberty; but be careful, or this liberty will provide an opening for self-indulgence. Serve one another, rather, in works of love, since the whole of the Law is summarised in a single command: Love your neighbour as yourself.

Let me put it like this: if you are guided by the Spirit you will be in no danger of yielding to self-indulgence, since self-indulgence is the opposite of the Spirit, the Spirit is totally against such a thing, and it is precisely because the two are so opposed that you do not always carry out your good intentions.